Exegetical and Hermeneutical Commentary of Matthew 8:17
That it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare [our] sicknesses.
17. Isa 53:4.
Fuente: The Cambridge Bible for Schools and Colleges
That it might be fulfilled … – This passage is found in Isa 53:4. Our English translation of that important passage is, Surely he hath borne our griefs and carried our sorrows. The Greek in Matthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In Isa 53:1-12, Isaiah fully states the doctrine of the atonement, or that the Messiah was to suffer for sin. In the verse quoted here, however, he states the very truth which Matthew declares. The word translated griefs in Isaiah, and infirmities in Matthew, means properly, in the Hebrew and Greek, diseases of the body. In neither does it refer to the disease of the mind, or to sin. To bear those griefs is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered sorrows in Isaiah, and sicknesses in Matthew, means pain, grief, or anguish of mind. To carry these is to sympathize with the sufferers; to make provision for alleviating those sorrows, and to take them away. This he did by his precepts and by his example; and the cause of all sorrows – sin – he removed by the atonement. The passage in Isaiah and Matthew, therefore, mean precisely the same thing. See Magee on Atonement, and the notes at Isaiah, Isa. 53.
Fuente: Albert Barnes’ Notes on the Bible
Mat 8:17
Himself took our infirmities.
The preciousness of Christs sympathy with our infirmities
Our Lords union with our nature was actual and personal, etc. In this point of light, the truth of Christs sympathy with our infirmities presents itself with an actuality and vividness the most realizing and personal. The proper discussion of our subject suggests the consideration of;
I. The infirmities which appertain to our humanity. Physical-as the consequence of sin, and not in themselves sinful: New Testament illustrations. May become occasions of sin. But Christs sympathy extends to all the infirmities to which His people are subject-the inbeing of sin; constitutional infirmities-varied; sufferings and persecutions, provocations, trials and temptations; proneness to look to the dark providences of God, rather than to His power, faithfulness to live in the providence, etc.
II. Our Lords personal participation in those infirmities. It was a personal act; by His assumption of our humanity; by taking upon Him our sins.
III. The preciousness of His sympathy with the varied infirmities of His people. Fitted to sympathize-touched, etc. Let us be patient and sympathizing towards the infirmities of our fellow Christians. (Dr. O. Winslow.)
Christs identity and sympathy with His people
I. The completeness of Christs identity with his people.
1. Our true nature.
2. In its entirety.
3. In our trials.
II. The closeness of his sympathy. Identity is the source of sympathy. Christ had sympathy with His followers. (H. Stowell, M. A.)
The sympathy of Jesus
The miracles which Christ had wrought.
I. A revelation of Christ-of the sympathetic heart of Jesus. The working of healing miracles not with Jesus a matter of calculation, rather the spontaneous forth-putting of endowment, in response to need; a revelation of the grace in Himself. They show His love even more than His power.
II. A prophecy of better days for the world. They are signs that disease does not belong to the true order of nature; a prophecy that the true order shall be restored.
III. An inspiration to all who honour the name of Christ and cherish the spirit of Christ. We cannot do as Christ did; but we may adopt His aim, and work for it according to our ability. (A. A. Bruce, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Himself took our infirmities] The quotation is taken from Isa 53:4, where the verb nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lamb and victim of God, which, bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prophet, considered the miraculous healing of the body as an emblem of the soul’s salvation by Christ Jesus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That it might be fulfilled which was spoken by Esaias the prophet,…. In Isa 53:4 “He hath borne our griefs and carried our sorrows”, here rendered,
himself took our infirmities and bare our sicknesses: very agreeable to the Hebrew text, , “he himself”, not another; , “took up”, upon himself voluntarily, freely, as a man lifts up a burden, and takes it on his shoulders; , “our infirmities”, diseases, sicknesses, whether of body or soul, , “and bare”, or carried, as a man does a burden upon his back, “our sicknesses”, or diseases, which occasion pain and sorrow. And that these words are spoken of the Messiah, the Jews themselves own; for among the names they give to the Messiah, “a leper” is one; which they prove from this passage u.
“The Rabbins say, “a leper” of the house of Rabbi is his name; as it is said, “surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted”. Says R. Nachman, if he is of the living, he is as I am, as it is said, Jer 30:21 Says Rab, if of the living, he is as our Rabbi, the holy.”
Upon which last clause the gloss is,
“If the Messiah is of them that are alive, our Rabbi the holy is he, “because he bears infirmities”.”
Elsewhere w they say,
“There is one temple that is called the temple of the sons of afflictions; and when the Messiah comes into that temple, and reads all the afflictions, all the griefs, and all the chastisements of Israel, which come upon them, then all of them shall come upon him: and if there was any that would lighten them off of Israel, and take them upon himself, there is no son of man that can bear the chastisements of Israel, because of the punishments of the law; as it is said, “surely he hath borne our griefs”, c.”
And in another ancient book x of their’s, God is represented saying to the Messiah,
“Nyrwvy lwbot, “wilt thou bear chastisements”, in order to remove their iniquities? (the iniquities of the children of God,) as it is written, “surely he hath borne our griefs”: he replied, “I will bear them with joy”.”
Hence it is manifest, that according to the mind of the ancient Jews, this passage belongs to the Messiah, and is rightly applied to him by the evangelist. But the difficulty is, how it had its accomplishment in Christ’s healing the bodily diseases of men since Isaiah speaks not of his actions and miracles, but of his sufferings and death; and not of bearing the diseases of the body, as it should seem, but of the diseases of the mind, of sins, as the Apostle Peter interprets it, 1Pe 2:24. To remove which, let it be observed, that though the prophet chiefly designs to point out Christ taking upon him, and bearing the sins of his people, in order to make satisfaction for them, and to save them from them; yet so likewise, as to include his bearing, by way of sympathy, and taking away by his power, the bodily diseases of men, which arise from sin; and which was not only an emblem of his bearing and taking away sin, but a proof of his power and ability to do it: for since he could do the one, it was plain he could do the other.
u T. Bab. Sanhedrim, fol. 98. 2. w Zohar in Exod. fol. 85. 2. x Pesikta in Abkath Rochel, l. 1. par. 2. p. 309. Ed. Huls.
Fuente: John Gill’s Exposition of the Entire Bible
Himself took our infirmities and bare our diseases ( ). A quotation from Isa 53:4. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: “He took away our sicknesses, and bore the burden of our diseases.” Goodspeed puts it: “He took our sickness and carried away our diseases.” Deissmann (Bible Studies, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: “He took upon himself our pains, and bore our diseases.” Plummer holds that “It is impossible, and also unnecessary, to understand what the Evangelist understood by ‘took ‘ () and ‘bare’ (). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ.” occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, Vocabulary), pilfer. In Mt 3:11 we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. “This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating ‘took away'” (Vincent). We have seen that the word will possibly allow that meaning, but I agree with McNeile: “The passage, as Mt. employs it, has no bearing on the doctrine of the atonement.” But Jesus does show his sympathy with us. “Christ’s sympathy with the sufferers was so intense that he really felt their weaknesses and pains.” In our burdens Jesus steps under the load with us and helps us to carry on.
Fuente: Robertson’s Word Pictures in the New Testament
Bare [] . This translation is correct. The word does not mean “he took away,” but “he bore,” as a burden laid upon him. This passage is the corner – stone of the faith – cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating “took away.” Matthew may be presumed to have understood the sense of the passage he was citing from Isaiah, and he could have used no word more inadequate to express his meaning, if that meaning had been that Christ took away infirmities.
Fuente: Vincent’s Word Studies in the New Testament
1) “That it might be fulfilled,” (hopos plerothe) “So that, or in order that, it might be fulfilled,” or was fulfilled, literally to attest the accuracy or trustworthiness of prophecy as a sign by which men should believe that Jesus is the Christ; Two kinds of signs, with many examples of each pointing to Jesus, were fulfilled before their eyes: 1) Prophetic signs, 2) Miraculous signs, Joh 20:30-31; Mat 16:1-4.
2) “Which was spoken by Esaias the prophet” (to hrethen dia Isaiou tou prophetou) “The thing spoken through Isaiah the prophet,” one of the Old Testament prophets whom Israel claimed to believe, Psa 119:160; Isa 53:4; Heb 4:15.
3) “Saying, Himself took our infirmities,” (legontos autos tas astheneias hemon elaben) ‘He took or received our weaknesses,” every weakness of the mind, body, and spirit of man from natural, carnal birth, Isa 53:5-6; Heb 4:15-16; Mat 9:6.
This was given, not to emphasize the therapeutic miracle ministry of Jesus so much, as His ministry of compassion.
4) “And bare our sicknesses. (kai tas nosous ebastasen) “And he bore the diseases,” of us, the acquired, contracted diseases which we have, Isa 53:4, 1Pe 1:18; 1Pe 2:24; 2Co 5:21. This simply means that just as Jesus miraculously gave physical healing to all who came to Him, showing Him compassion for their maladies, in like manner He would die for and bear the eternal consequence of sin in every person who would come to Him for spiritual healing. Jesus did not promise to remove the carnal nature of man or the depravity of physical and emotional weakness of the old nature when one believes. Instantaneous physical and emotional problems or diseases are not removed in salvation.
Fuente: Garner-Howes Baptist Commentary
Mat 8:17
. That it might be fulfilled which was spoken by Isaiah the prophet. This prediction has the appearance of being inappropriate, and even of being tortured into a meaning which it does not bear: for Isaiah does not there speak of miracles, but of the death of Christ, — and not of temporal benefits, but of spiritual and eternal grace. Now, what is undoubtedly spoken about the impurities of the soul, Matthew applies to bodily diseases. The solution is not difficult, if the reader will only observe, that the Evangelist states not merely the benefit conferred by Christ on those sick persons, but the purpose for which he healed their diseases. They experienced in their bodies the grace of Christ, but we must look at the design: for it would be idle to confine our view to a transitory advantage, as if the Son of God were a physician of bodies. What then? He gave sight to the blind, in order to show that he is “the light of the world,” (Joh 8:12.) He restored life to the dead, to prove that he is “the resurrection and the life,” (Joh 11:25.) Similar observations might be made as to those who were lame, or had palsy. Following out this analogy, let us connect those benefits, which Christ bestowed on men in the flesh, with the design which is stated to us by Matthew, that he was sent by the Father, to relieve us from all evils and miseries.
Fuente: Calvin’s Complete Commentary
(17) Himself took our infirmities.The citation is interesting as showing St. Matthews way of dealing with Messianic prophecies. We see in Isaiah 53 throughout a picture of our Lords spiritual work of redemption, and the words quoted are almost the cardinal text for the special view of the atonement, which sees in the sufferings of Christ the freely accepted penalty that was due for the transgressions of mankind. The Evangelist, with the memory of that evening present to his mind, saw them fulfilled in this removal of the infirmities and sicknesses that oppressed the bodies of men. It was not merely that He came, as one of boundless wealth, who might scatter alms broadcast, but that He Himself took and bore the sufferings which He removed. He suffered with those He saw suffer. The power to heal was intimately connected with the intensity of His sympathy, and so was followed (as analogous works of love are followed in those who are most Christ-like in their lives) by weariness and physical exhaustion. What is related by St. Mark and St. Luke of our Lords seeking out the refuge of solitude at the earliest dawn of the day that followed, is entirely in harmony with the view thus suggested.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. That it might be fulfilled It can, in a true sense, be said that the prophetic Scriptures must be fulfilled. And in a subordinate sense, it can be truly said that things were done that the Scriptures might be fulfilled; and this without either saying that such was the intention of the doers, or that they could not do otherwise. They freely acted to fulfil prophecy, because prophecy foretold what they would freely do. Esaias Isa 53:4. Took our infirmities, and bare our sicknesses Sickness, mortality, temporal death, are as truly a part of the great penalty of sin, as the very pains of hell itself. All these were borne by the Saviour in the form of atoning sufferings on the cross. It was by this substitutional suffering in our stead, that the man Christ Jesus was entitled to redeem us from hell and relieve us from even the earthly part of our woes. He healed sicknesses, therefore, by bearing even them in his own body on the tree.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That it might be fulfilled which was spoken through Isaiah the prophet, saying, “Himself took our infirmities, and bore our diseases”.’
It can hardly be doubted that this quotation from Isaiah is intended to cover at least the whole of the final summary of exorcism and healing, although it is probably also intended to cover the whole passage from Mat 8:1, and being in the inclusio from Mat 4:23 to Mat 9:35, in both of which verses there is specific reference to His healing of both ‘sickness and disease’, it is probably intended to cover the whole inclusio. The point being made is that the One Who had come to save His people from their sins (Mat 1:21) was thus also here to deliver them from the sufferings which resulted from that sin, because He was bearing it all for them. And that included being delivered from the power of the Evil One (Mat 8:16). And He was able to do it because He would bear their necessary sufferings on Himself. As the original context makes clear (and see also Mat 20:28) He was here as our representative and substitute to bear in Himself what the world deserved because of sin (Isa 53:3-5). Among other things He would take on Himself the groaning of the world (Rom 8:18-25). Thus these acts of healing were a part of His larger work as the suffering Servant Who would lay down His life as a guilt offering on behalf of many, with all its positive results (Isa 53:10), the Servant Who was also the coming King (Isa 52:13; Isa 42:1; Isa 42:4). And this offering would result in healing and forgiveness (Mat 9:12-13). We must again draw attention to the fact that we are in the part of Matthew where the quotations from Isaiah specifically predominate, referring to both King and Servant. Jesus is revealed as having come here as the suffering Servant, and as in fulfilment of all the Isaianic promises (Mat 3:3; Mat 4:16; Mat 8:17; Mat 12:17; Mat 13:14-15).
The word for ‘infirmities’ is used only here in Matthew. Luke, however, uses it regularly for diseases. The dual idea, but with a different term for infirmities, is again found in Mat 4:23; Mat 9:35; Mat 10:1. If we consider the probability that Matthew uses ‘infirmities’ (astheneias) here simply because it was in the text from which he took the saying, while himself preferring ‘sicknesses’ (malakian) as in Mat 4:23; Mat 9:35; Mat 10:1, then we might see Mat 8:17 as central to the inclusio from Mat 4:23 to Mat 9:35 (both of which mention the dual ‘sickness and disease’), demonstrating that what lies between is to be connected with Mat 8:17. In that case Mat 10:1, where ‘sicknesses and diseases’ are again mentioned, can then be seen as also carrying the implication forward into the future work of His disciples. They too are in a sense God’s Servant (compare Act 13:47).
Fuente: Commentary Series on the Bible by Peter Pett
Mat 8:17. That it might be fulfilled, &c. This prophecy of Isaiah relates properly to the sins of men, whereof diseases are the emblem and the consequence; for which reason the original Hebrew words rendered here our infirmities have been by the LXX, and by St. Peter, 1Pe 2:24 translated our sins. Grotius has observed that the original word signifies, “to carry a heavy load,” Rom 15:1. Gal 6:2 and so expresses well the indefatigable labours of Christ, spending the evening in healing, probably with many intermingled discourses, after he had employed the day in preaching.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 8:17 . This expelling of demons and healing of diseases were intended, in pursuance of the divine purposes, to be a fulfilment of the prediction in Isa 53:4 . Observe that this prophecy is fulfilled by Jesus in another sense also, viz. by His atoning death (Joh 1:29 ; 1Pe 2:24 ).
The passage is quoted from the original (Hebrew) text, but not according to the historical meaning of that original, which would involve the necessity of representing the Messiah, in the present instance, as the atoning sin-bearer (see Kleinert in d. Stud. u. Krit . 1862, p. 723 f.), which, however, is not suited to the connection but rather according to that special typical reference, which also seems to have been contemplated by that prediction when read in the light of the acts of healing performed by Jesus. At the same time, and must not be taken in a sense contrary to that of and , to take away, to remove (de Wette, Bleek, Grimm); but when their ailments are taken away from the diseased, the marvellous compassionate one who does this stands forth as he who carries them away, and, as it were, bears the burden lifted from the shoulders of others. The idea is plastic, poetical, and not to be understood as meaning an actual personal feeling of the diseases thus removed.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
Ver. 17. Himself took our infirmities ] The prophet speaketh of spiritual infirmities, the evangelist applieth it to corporal. And not unfitly; for these are the proper effects of those. We may thank our sins for our sicknesses, Rev 2:22 . She had stretched herself upon a bed of security, she shall be cast, another while, upon a bed of sickness. Asa had laid the prophet by the heels; and now God lays him by the heels, diseasing him in his feet, 2Ch 16:12 . Sin is a universal sickness, Isa 1:5-6 ; like those diseases which the physicians say are corruptio totius substantiae. And our lives are fuller of sins than the firmament of stars or the furnace of sparks. Hence all our bodily distempers, which when we groan and labour under, let us reflect and revenge upon sin as the mother of all misery. And when we are made whole, “sin no more, lest a worse thing come upon us.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] This is a version of the prophecy differing from the LXX, which has , . The exact sense in which these words are quoted is matter of difficulty. Some understand and as merely ‘took away,’ and ‘healed.’ But besides this being a very harsh interpretation of both words, it entirely destroys the force of , and makes it expletive. Others suppose it to refer to the personal fatigue, (or even the spiritual exhaustion, (Olshausen,) which perhaps is hardly consistent with sound doctrine,) which our Lord felt by these cures being long protracted into the evening. But I believe the true relevancy of the prophecy is to be sought by regarding the miracles generally to have been, as we know so many of them were, lesser and typical outshewings of the great work of bearing the sin of the world, which He came to accomplish; just as diseases themselves, on which those miracles operated, are all so many testimonies to the existence, and types of the effect, of sin. Moreover in these His deeds of mercy, He was ‘touched with the feeling of our infirmities:’ witness His tears at the grave of Lazarus, and His sighing over the deaf and dumb man, Mar 7:34 . The very act of compassion is (as the name imports) a suffering with its object; and if this be true between man and man, how much more strictly so in His case who had taken upon Him the whole burden of the sin of the world, with all its sad train of sorrow and suffering.
Fuente: Henry Alford’s Greek Testament
Mat 8:17 . rophetic citation, apposite, felicitous; setting Christ’s healing ministry in a true light; giving prominence not to the thaumaturgic but to the sympathetic aspect; from the Hebrew original, the Sept [53] making the text (Isa 53:4 ) refer to sin. The Hebrew refers to sicknesses and pains. It is useless to discuss the precise meaning of and : took and bore, or took and bore away ; subjective or objective? The evangelist would note, not merely that Jesus actually did remove diseases, but that He was minded to do so: such was His bent.
[53] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
That = So that.
by = by means of. Greek. dia.
Esaias = Isaiah. See App-79.
saying. Quoted from the Hebrew of Isa 53:4. Compare 1Pe 2:24.
took . . . bare. The two words together fulfill the sense of the Hebrew (Isa 53:4). The Inspirer of Isaiah adapts and deals as He pleases with His own words.
bare = to take up for one’s self; to bear our infirmities as in Luk 14:27. Rom 15:1. Gal 1:5, Gal 1:10; Gal 6:17. Compare Joh 4:6.
sicknesses. Greek. nosos diseases.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] This is a version of the prophecy differing from the LXX, which has , . The exact sense in which these words are quoted is matter of difficulty. Some understand and as merely took away, and healed. But besides this being a very harsh interpretation of both words, it entirely destroys the force of , and makes it expletive. Others suppose it to refer to the personal fatigue, (or even the spiritual exhaustion, (Olshausen,) which perhaps is hardly consistent with sound doctrine,) which our Lord felt by these cures being long protracted into the evening. But I believe the true relevancy of the prophecy is to be sought by regarding the miracles generally to have been, as we know so many of them were, lesser and typical outshewings of the great work of bearing the sin of the world, which He came to accomplish; just as diseases themselves, on which those miracles operated, are all so many testimonies to the existence, and types of the effect, of sin. Moreover in these His deeds of mercy, He was touched with the feeling of our infirmities: witness His tears at the grave of Lazarus, and His sighing over the deaf and dumb man, Mar 7:34. The very act of compassion is (as the name imports) a suffering with its object; and if this be true between man and man, how much more strictly so in His case who had taken upon Him the whole burden of the sin of the world, with all its sad train of sorrow and suffering.
Fuente: The Greek Testament
Mat 8:17. , that it might be fulfilled) It behoved that the Physician of the soul should also remove bodily complaints from those who came in His way.[376] In this manner also, therefore, was fulfilled the prophecy of Isaiah. Body and soul together form one man: the corrupting principle of both soul and body is one [namely sin]; one and the same aid was given to both by this great Physician, as the case required.-, took) i.e. removed from us.
[376] And of whom the extraordinary numbers are from time to time noticed, Mat 4:23; Mat 9:35-36 (Luk 4:21), Mat 12:15, Mat 15:30, Mat 21:14.-Harm, p. 259.
Fuente: Gnomon of the New Testament
it might: Mat 1:22, Mat 2:15, Mat 2:23
Himself: Isa 53:4, 1Pe 2:24
Reciprocal: Gen 22:6 – laid it Son 5:2 – my head Eze 4:4 – thou shalt bear Mat 4:14 – it Mat 4:23 – healing Mat 12:17 – it Luk 4:40 – when Gal 6:2 – Bear Heb 4:15 – we have
Fuente: The Treasury of Scripture Knowledge
8:17
That it might be fulfilled does not always mean that a certain thing was done just so a particular prophecy might be fulfilled, although it will sometimes mean that. Whichever the case may be, it will be well to consider it in the light of saying, “and in so doing the prophecy was fulfilled which,” etc. The prophecy cited here is in Isa 53:4.
Fuente: Combined Bible Commentary
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
[Himself took our infirmities.] Divers names of the Messias are produced by the Talmudists, among others “The Rabbins say, His name is, ‘The leper of the house of Rabbi’: as it is said, Certainly he bare our infirmities,” etc. And a little after, “Rabh saith, If Messias be among the living, Rabbenu Haccodesh is he.” The Gloss is, “If Messias be of them that are now alive, certainly our holy Rabbi is he, as being one that carries infirmities,” etc. R. Judah, whom they called ‘the Holy,’ underwent very many sicknesses (of whom, and of his sicknesses, you have the story in the Talmud, “thirteen years Rabbi laboured under the pain of the teeth,” etc.); because of which there were some who were pleased to account him for the Messias; because, according to the prophets, Messias should be ‘a man of sorrows’: and yet they look for him coming in pomp.
This allegation of Matthew may seem somewhat unsuitable and different from the sense of the prophet: for Isaiah speaks of the Messias carrying our infirmities in himself; but Matthew speaks concerning him healing them in others: Isaiah of the diseases of the soul (see 1Pe 2:24); Matthew of the diseases of the body. But in this sense both agree very well, that Christ’s business was with our infirmities and sorrows, and he was able to manage that business: his part was to carry and bear them, and in him was strength and power to carry and bear them. In this sense, therefore, is Matthew to be understood; he healed the demoniacs and all diseased persons with his word, that that of Isaiah might be fulfilled, He it is who is able to bear and carry our sorrows and sicknesses. And so, whether you apply the words to the diseases of the mind or the body, a plain sense by an equal easiness does arise. The sense of Isaiah reacheth indeed further; namely, That Messias himself shall be a man of sorrows, etc., but not excluding that which we have mentioned, which Matthew very fitly retains, as excellently well suiting with his case.
Fuente: Lightfoot Commentary Gospels
Mat 8:17. Peculiar to Matthew, and in accordance with the purpose of his Gospel.
Isaiah the prophet. In the beautiful Messianic prediction, chap. 53. The Evangelist does not quote from the common Greek version, but makes a more exact translation, varying from the original only in the substitution of diseases for sorrows, in the last clause. This is allowable from the parallelism of ideas common to Hebrew poetry. The prophecy refers to bearing and expiating our sins, but is here applied to the healing of bodily diseases. His healing was also a suffering with and for us. These miracles were types of His great work of bearing the sins of the world, being directed against the effects of sin; they were signs and pledges of His spiritual power. His contact with all this suffering was an important part of the work of One who for us became a man of sorrows and acquainted with grief. Matthews application of the prophecy, especially at the close of such a group of miracles, is highly suggestive in regard to the vicarious work of our Lord. The work of healing is an integral part of our Lords redeeming work. The medical profession can find its highest incentive and truest glory in this fact.
Fuente: A Popular Commentary on the New Testament
Verse 17
Esaias; Isaiah 53:4.